Our Shaykh—may Allah preserve you—what is your advice for the students of knowledge pertaining to the issue of reading the doubts and entering some of the forums which are upon other than the Minhaj of Ahlus Sunnah wa Jamah, reading the material and then spreading it amongst the people; with the argument that it is a must that the falsehood is known so that it can be refuted?
Shaykh Abdur Razzaq Al Badr:
This is hazardous to the religion! This is hazardous to the religion! Verily the scholars have said long ago: ‘If you are going to be risky with something, don’t be risky with your religion.’ Thus the beginning student of knowledge, having little knowledge, possessing weak qualities of knowledge, if he enters into these forums and reads the books filled with doubts, it will have any effect upon his heart, and rattle in his chest. And perhaps it will remain in his heart until he dies and it will not be removed. For this reason it is not appropriate for the student of knowledge to take risk with his religion and enter into the likes of these websites and forums and read the books which raise doubts because this harms the faith and has an effect upon the Aqeedah.
That which is necessary for the student of knowledge to do is focus himself and his time upon diligently obtaining knowledge. And that is accomplished by studying the authentic, proper, beneficial literature which is based upon the Book and the Sunnah; studying it with patience, slowly memorizing it, and understanding it with the correct understanding, and reading the material to the scholars. Thus he builds for himself a sound knowledge based foundation. As for him entering these websites during his beginning stages of knowledge; this will have an adverse effect upon him and cause doubts in his Aqeedah, and bring about whispers upon him. How many of the youth became entangled in some of the whispers that strained his heart and damaged his heart?!
Thus it is upon the student of knowledge to be distant from the websites of misguidance, and the people of doubts, and concentrate his time to memorize legislative knowledge and gain precession in it. As for refuting the doubts then this is not for him! And the position of refuting the doubts is not his position! This position is for the scholars. And may Allah have mercy upon the individual who knows his level, and thus his puts himself in his proper place.
The position of refuting doubts and responding to the innovators is for the people of knowledge. As for the student of knowledge then his position and his obligation is to seek knowledge and obtain knowledge.
As for the small student of knowledge going and siting with the major innovators and he says: ‘I will debate him’, or he says: ‘I will establish the proof against him’; he may not leave from him except that he is contaminated with doubts!
Sometimes some of the students will come to us while he is dilapidated and he is the one who has brought it upon himself; either by sitting with the leaders of falsehood or by entering these websites and chat rooms, or reading the books filled with doubts. He put his religion at risk, and then his heart remains filled with these hammering doubts. Thus the point is; it is upon the student of knowledge to preserve his time with beneficial knowledge and righteous actions.
Also; our Shaykh how do we reconcile between this and the debates of the Salaf?
Shaykh Abdur Razzaq Al Badr:
The debates of the scholars firmly grounded in knowledge—if they were tested with some of the innovators; those who had doubts with them—they would contend against them with arguments, evidence, proofs and clarifications; which would establish the argument against these individuals, perchance they might return back from their falsehood. As for the common people or the new student of knowledge, then his place is as we have mentioned. He should utilize his time for seeking knowledge step by step.
وَأْتُوا الْبُيُوتَ مِنْ أَبْوَابِهَا
So enter houses through their proper doors.
Soorah Al Baqarah 2:189
Translated by Rasheed ibn Estes Barbee
Posted from: http://mtws.posthaven.com
Those who sit with the innovators are more dangerous to us than the innovators – Explained by Shaykh Muhammad bin Haadee
Shaykh Muhammad bin Haadee: Abdullah ibn ‘Awn Artaban (عَبْدُ اللَّهِ بْنُ عَوْنِ بْنِ أَرْطَبَانَ) may Allah have mercy upon him said:
‘Those who sit with the innovators are more dangerous to us than the innovators.’
Why? Because the people of innovation have manifested their affair and displayed their condition, thus the people are cautious of them. But as for the person who manifest that he is Sunni and upon the Aqeedah of Ahlus Sunnah, and upon the methodology of Ahlus Sunnah, while he sits with them (the innovators) this person is more dangerous to us than they are. Why; because the deception and trickery from him is greater. He deceives the common person, he deceives the common people. They are deceived by him from two perspectives.
First: They sit with the people of innovation and thus the one who sees him siting with him says: ‘If there was something wrong with him so and so would not have sat with him because he is Sunni, and we know him.’ Thus they fall victim due to him.
Second: He himself is the one who pulls them away from Ahlus Sunnah and the methodology of Ahlus Sunnah in opposing the people of innovation, until he brings them to them. This is because if he assists and defends them after he has sat with them and accompanied them, he becomes just like them upon their methodology; thus he pulls along those who are deceived by him from those who know him from being upon the Sunnah from long ago, thus they fall victim due to him.
And some of them have mentioned also, and this has been narrated as being from the narrations of the children of Israel from Sulayman peace be upon him, that he said:
لا تَحْكُمُوا عَلَى أَحَدٍ بِشَيْءٍ , حَتَّى تَنْظُرُوا مَنْ يُخَادِنُ
Do not pass judgment upon anyone until you look to see whom he has befriended.
Do not pass judgment on anyone until you look at his friend. Who is his friend? Thus when you see him you will know him by his friend. A person may hide what is inside of him. So he is quiet and does not display it. But his friend will expose him. Thus everything can be hidden except for companionship; as the Salaf have said. And I believe we mentioned this yesterday. Everything can be hidden except companionship. Where can he put his friend? Can he put him in his stomach? It is a must that he walks side by side with him; he has to walk with him.
So if the people see you with a Qadari then you are like him. If they see you with a Jahmee then you are like him. If they see you with a Raafidi then you are like him. It is not possible for you to get close to him except that the religion has lost value in your heart. Thus you begin to view that what he is upon will not bring about any harm until there comes a time when you are upon what he is upon.
Taken from the explanation of Al Ibaanah As Sughra by Shaykh Muhammad bin Haadee Lesson #4
To listen to all seventeen lessons visit: http://ar.miraath.net/book/3520
Translated by Rasheed ibn Estes Barbee
Watch Video @ http://wp.me/p2sNCV-30J
WHAT IS NOT FROM SALAFIYYAH
translation of recent tweets by Sh. Muhammad Umar Saalim Baazmul
1) Taking (knowledge) from just anyone without first looking at their situation in dealing with the Sunnah is not from the methodology of the Salaf. It used to be said: “Indeed this knowledge is religion so look at who you take your religion from.”
2) Treating the mistakes of the people of Sunnah like the mistakes of the people of innovation is not from the methodology of the Salaf, for verily every son of Adam is prone to many mistakes. The methodology of a man is to be looked at and his mistake is dealt with upon that basis.
3) Partisanship, making pacts and secret gathering in exclusion to the rest of the people is not from the methodology of the Salaf. It has been reported that: “Whenever you see those who congregate in the masjid in exclusion to the people, then know that they are upon misguidance.”
4) It is not from the methodology of the Salaf to incite the people against the rulers and instigate them to rebel, demonstrate, revolt or publicly criticize them, their ministers or appointees.
5) It is not from the methodology of the Salaf to abandon the seeking of mandatory knowledge and neglect seeking recommended knowledge.
6) It is not from the methodology of the Salaf to attack the scholars, speak against them, to disavow their knowledge and books and to call to burning, destroying and not referencing them due to a mere mistake they fell into.
7) Blind allegiance to opinions and overestimating them is not from the methodology of the Salaf. They used to say: “My view is correct and can possibly be wrong and what my opponent is upon is wrong but may possible be right.”
8) Animosity on account of the mere occurrence of differing is not from the methodology of the Salaf. They used to differentiate in that regard according to a man’s circumstance and the reality of the issue. Differing along with a pure intention doesn’t ruin the love in any case.
9) It isn’t from the methodology of the Salaf to restrict the religion in one issue such as that whoever agrees with me is Salafi and whoever disagrees with me isn’t Salafi. Salafiyyah is a methodology not a single issue.
10) Blind following and blind allegiance without evidence is not from the methodology of the Salaf.
11) It is not from the methodology of the Salaf to revile the Sahabah, even just one of them.
12) Involving oneself and delving into fitnah is not the methodology of the Salaf. Rather they avoided and warned against it.
13) Falling into division, differing and mutual hatred is not from methodology of the Salaf. Their slogan was: Do not hate one another and do not abandon one another and be brothers oh slaves of Allah.
14) Innovation and invention is not from the methodology of the Salaf. Their slogan was: Follow and do not innovate for you have been sufficed, and the affair of old is binding upon you.
15) Knowing the truth because of men is not from the methodology of the Salaf such as that anything that came from so and so must be true. Rather, their slogan was: know the truth and you will know its people, know the truth and you will be from its people.
16) Seeking popularity and elevation over people is not from the methodology of the Salaf. For verily loving to be manifested breaks the backs of people and when a youth is given leadership he misses out on abundant goodness.
17) Being concerned with purely intellectual sciences is not from the methodology of the Salaf. Their knowledge was only what Allah said, what the Prophet – صلى الله عليه وسلم – said and what the Sahabah said.
18) It is not from the methodology of the Salaf to be silent from advising regarding Allah, His Messenger, His Book, the rulers of the muslims and their masses.
19) Over-inclination to the world and leaving off working for the hereafter is not from the methodology of the Salaf.
20) It is not from the methodology of the Salaf to utilize every verse and hadeeth as evidence until the verse is understood precisely and until the hadeeth is a sunnah that was followed.
21) Exultation above the creation is not from the methodology of the Salaf. They were callers to good, gentleness and mercy.
Post Courtesy: Umar Quinn @AbooSuhailah (hafidhahullaah)
Read the original arabic version @ http://twishort.com/nTPdc
Repenting from Bid’ah
Shaykh ‘Ubayd Al-Jaabiree
May Allaah reward you with good, our Shaykh. This is the 19th question from Morocco. The questioner says: Must the innovator, if he repents from his innovation, fulfill the conditions for Tawbah? And are the conditions for repentance from innovation similar to repenting from disobedience? Do we accept the repentance of the innovator without his fulfillment of any conditions? Particularly since we heard some of the students of knowledge, who have put themselves forward, saying that it is sufficient for him to repent without fulfilling the conditions; this is more applicable. Is this correct?
This application is incorrect. Repenting from innovation is just like repenting from disobedience. However, here I must mention that if the disobedience, whether it be innovation or other than it, is open then it is obligatory that he repent to Allaah openly and clarify that he was in error; if he called to this innovation, incited towards it, and enticed (the people) with it.
As I mentioned, the conditions for repentance from innovation are just as the conditions for repentance from disobedience. It is a must that there be (two matters):
- Rectification of one’s condition.
- Bayaan (clarification, making apparent); clarification of the truth which he had concealed or distorted.
Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah
[The following is a summary of an extremely beneficial portion of a highly beneficial advice the shaikh gave a few years ago]
Shaykh ‘Abdullaah al-Bukhaaree said:
This Saved Sect, who are also this Aided and Victorious Group, those who are upon this blessed da’wah, they are known through different characteristics and signs. We will mention the most important of them, as a summary.
In summary, the people of The Saved Sect are upon the manhaj of the Prophet (salallaahu ‘alayhi wa sallam) and his companions (radiallaahu ‘anhum) after him. They are not upon anything else. This is a summary, the answer in brief.
In detail [the shaikh mentioned nine points:]
1- From the main characteristics of what distinguish The Saved Sect and those who adhere to it is that they are those who establish servitude to Allaah alone. And they [establish] the Deen sincerely for Allaah Subhanahu wa Ta’aala. They worship Allaah alone, not associating anyone or anything with Allaah in worship.
2- They single out the Prophet (salallaahu ‘alayhi wa sallam) in ittiba’ (following). They follow the Messenger of Allaah (salallaahu ‘alayhi wa sallam).
3- They adhere to the understanding of the Salaf-us-Saleh (radiallaahu ‘anhum), the righteous predecessors. And we have [already] brought to you the adila (the proofs) from the legislation, wherein we are commanded to adhere to the way of the Salaf-us-Saleh, and we have been prohibited from going against that which they were upon.
4- To beware of and warn against bid’ah and Innovators, and sin and sinners.
5- Al-Waasatiyah (adhering to the middle course in this religion) between the two extremes – al-ghuloo (going beyond the boundaries) and jafaa` (negligence).
6- They are firm upon the haqq (truth) and adhere to it.
7- They are so eager and diligent and concerned to be united in the most harmonious way upon the truth – upon the Book and the Sunnah. And you find them against division and differing. They call the people to be united and kind and gentle with one another and to have harmony, and likewise they call against division and differing. And they do all this upon the truth, while using the truth itself. So they call to the true unity upon the truth, using the truth itself to call to it. Not any [kind of] unity [such as the people of bid'ah - such as Ikhwanul Muslimeen - who call to uniting upon falsehood]. And they warn against division and differing, in truth – using the truth itself.
8- They constantly busy themselves with seeking knowledge, the beneficial knowledge. They learn beneficial knowledge of this Deen, and they disseminate it amongst the people and call to it, (and) while doing all this – learning, disseminating and calling – they are patient upon the harms they may encounter and face.
9- Acting upon the knowledge, not just having knowledge.
And there are so many proofs from the revelations [Qur`an and Sunnah] and the Seerah of the Prophet (salallaahu ‘alayhi wa sallam) and his companions, and the Imams of this religion. They’re all proof to what we mentioned. From all these proofs, I will choose only one, a great hadeeth that comprehensively comprises all that we have mentioned – the hadeeth of Al-’Irbaad ibnu Saariyah (radiallaahu ‘anhu), which we mentioned earlier. However, in sha` Allaah, there will be a benefit in repeating this matter.
Al ‘Irbaad bin Saariyah (radiallaahu ‘anhu) said:
“The Messenger of Allaah (sallallaahu ‘alayhi wasallam) admonished us one day after the early morning prayer. The admonition was heartfelt and eloquent and caused the eyes to shed tears and the hearts to tremble. A man from amongst us said, ‘Certainly, it is as if this is a farewell admonition, so with what do you advise us, O Messenger of Allaah (sallallaahu ‘alayhi wasallam)? He replied:
“I advise you to fear Allaah, and to listen and obey those in authority over you even if it were a slave. Indeed, whoever from amongst you lives long will witness much differing. So incumbent upon you is my sunnah and the sunnah of the rightly-guided khulafaa (Caliphs) after me. Bite onto it with your molar teeth. And beware of newly invented matters (in the religion), for verily every newly invented matter (in the religion) is a bid’ah, and every bid’ah is a misguidance.”
Contemplate carefully upon this great hadeeth that comprises all these characteristics of this noble methodology that distinguish The Saved Sect.
1- It includes the Prophet (sallallaahu ‘alayhi wasallam) advising us with Taqwa, and by achieving Taqwa you will achieve the ‘Uboodiyah (the worship of Allaah alone).
2- And it includes the Prophet (sallallaahu ‘alayhi wasallam) commanding us with his Sunnah, this means that you single out the Prophet in following, and he is to be followed in this Deen.
3- And it includes the Prophet (sallallaahu ‘alayhi wasallam) advising us with following the Sunnah of the rightly-guided Khulafa (Caliphs), and in it is a command to follow their understanding, the understanding of the Salaf-us-Saleh, as has already preceded.
4- And it includes the Prophet (sallallaahu ‘alayhi wasallam) warning against bid’ah. We take from that to beware and warn against bid’ah and its people.
5- That you understand the Sunnah [the whole Deen] with the understanding of the Salaf-us-Saleh; this is how you will be from those people who always stay on the middle course, not to fall into one extreme or the other. Likewise, it is taken from the statement of the Prophet (sallallaahu ‘alayhi wasallam): Whoever from amongst you lives long will witness much differing. —> This difference is due to either one extreme or the other – Ghuloo and Jafaa`.
6- Warning against division, that division and separation that is blameworthy. This is taken from the Prophet’s statement: Whoever from amongst you lives long will witness much differing… So therefore, the one who holds firmly onto the Sunnah of the Messenger of Allaah (sallallaahu ‘alayhi wasallam), he is saved from differing and division. And from that also is the command to be united upon the truth – also taken from the Prophet’s statement: So incumbent upon you is my sunnah and the sunnah of the rightly-guided khulafaa (Caliphs) after me. Bite onto it with your molar teeth.
It is well known, my dear brothers, that these characteristics and these beautiful distinguishing points of The Saved Sect, it is impossible to put them into application without beneficial knowledge. Ibnu Taymeeyah (rahimahullaah Ta’aala) said: All good and rectification and perfection is limited to beneficial knowledge and righteous actions.
So if someone wants good and rectification and reform that is correct, it is limited and restricted to beneficial knowledge and acting upon it with righteous actions…
Earlier, Shaykh ‘Abdullaah al-Bukhaaree had said: The Saved Sect are pleased with Allaah as a Lord, Islaam as a religion, and Muhammad (salallaahu ‘alayhi wa sallam) as a Prophet and Messenger.
Post Courtesy: Maher ibn Ahmad Attiyeh al-Maqdisi
- Hadith of Irbaadh Ibn Saariyah (radiyallaahu anhu) – “Stick to my Sunnah and the Sunnah of the Rightly-Guided Caliphs” – Abu Sufyaan Uthmaan Beecher [Audio|En]
- The Saved Sect and its Pillars – by Shaikh Muhammad Ibn ‘Umar Bazmool (hafidhahullaah)
- Characteristics Of The Saved Sect - by Shaykh Muhammad Saleh Al Uthaymeen
Majmoo’ Fataawa wa Rasaa’il li Fadeelat al-Shaykh Muhammad ibn Saalih al-‘Uthaymeen, vol. 1, p. 38-41
- Methodology of the Saved Sect - by Shaykh Muhammad Ibn Jameel Zaynoo – Al-Ibaanah Magazine
Source: Minhaajul-Firqatun-Naajiyah wat-Taa‘ifat al-Mansoorah (p. 6-17)
The Sweetest Words [Ikhlas]
It is reported that the son of Al-Fudayl b. ‘Ayyâd – Allâh have mercy on him – said to his father:
“Father! How sweet (beautiful) the speech of the Companions is!”
[Al-Fudayl] said, “Son, do you know why it was so sweet?”
He replied, “No father, I do not.”
He said, “Because they sought Allâh the Exalted when they spoke.”
Al-Bayhaqî, Shu’ab Al-îmân 2:299
Advice Concerning Studying the Books of Refutation 
By the Noble Scholar of al-Islām
Zayd ibn Muhammad ibn Hādī al-Madkhalī
Translated by Abū al-Hasan Mālik Ādam al-Akhdar
Shaykh Zayd al-Madkhalī (hafidhahullaah) was asked:
“A questioner from the Emirates says: ‘What is your advice, O Shaykh, for the beginner who busies himself with what is between the scholars from statements and refutations, although he does not possess even basic knowledge of al-tahārah (puriﬁcation) and other than it?’”
Shaykh Zayd responded:
“My advice to him is to acquire knowledge of the religion, of ‘Aqīdah (creed), acts of worship, manners and the Manhaj (methodology) upon which he traverses; and from that, the books of refutation, whereby the Salaf and those who followed them refuted the people of desires and innovation, and how abundant they have been in every time and place. Therefore, it is not permissible for anyone to use lack of knowledge of al-Tahārah (puriﬁcation) or al-Salāh (prayer) as an excuse to prohibit people from listening to the books of refutation, beneﬁtting from them and studying them. For indeed the religion is complete, so just as it is necessary for us to acquire knowledge of al-‘Aqīdah (creed) and rites of worship, it is also necessary for us to acquire knowledge of the Manhaj and of the Sunnah with the purpose of adhering to it and recognizing its opposite, innovation, so as to steer clear of it.
This is what should be. Thus, it is not permissible for anyone to tell the people ‘leave these refutations and leave off such and such’ or ‘you must study [only] such and such.’ This is stated without knowledge because if he (i.e. the beginner) did not recognize evil, he would fall into it; and refutations clarify the path of good from the paths of evil. So he (i.e. the beginner) listens to the recording and reads the book and listens to the scholar on every aspect of the religion: creed and legislation, Sunnah and Manhaj. Moreover, the people of innovation, from the time of the companions until today, would not be known to us except by the books of refutation upon them. Thus, if the works of refutation had not been produced in every time and place, the masses would not have known the people of innovation and would have been incapable of warning against the mubtadi’.
Additionally, it is upon the people of refutation [to uphold] the Covenant of Allāh (Azza wa Jal) that they do not speak except with the truth, and that they do not accuse one whom they do not have clear proof against from his writing, recording or publication. This is the [correct] manner of refutation. Otherwise, it is impermissible for anyone to refute [a person] by way of suspicion or to impute him without facts.”
Read the Original PDF @ : http://rahmaniyyahpublishing.wordpress.com
What is the ruling if i see someone committing a sin and i do not advise him – Shaykh Abdul Azeez Aali Shaykh
What is the ruling if I see someone committing a sin and I do not advise him under the pretense that he already knows the ruling?
Man commits sins while he knows, but this is from the ignorance of man. Certainly ignorance is that which overcomes his heart the moment he practices or does actions of disobedience; then he forgets the punishment and threat of Allaah.
Allaah the most High says,
“The repentance accepted by Allah is only for those who do wrong in ignorance”(4:17)
He described them with ignorance even if they were people who possessed knowledge. But the moment they began practicing evil and fell into it; the ignorance over took their hearts, and man (then) forgets about the greatness of Allaah and the completeness of His knowledge; Allaah’s acquaintance of him, and that Allaah sees him and knows his secrets. This one becomes neglectful of all of these affairs. So there is a must to give him advice, and warn him regarding the anger of Allaah; so that you establish that which is obligatory upon you in calling to Allaah.
As the prophet ملسو هيلع للها ىلص said:
“if one of you sees an evil then let him change with hand, and if he is not able then with his tongue, and if able to; then in his heart that is the weakest of faith”
Translator: Abu Anas Atif Hasan
Posted with Permission from : Al-Binaa Publishing | Durham NC
It is reported that Anas b. Mâlik – Allâh be pleased with him – said:
There are two days and two nights the likes of which no one has ever heard of before:
the Day on which you will receive the news about Allâh the Exalted: whether you will receive His punishment or His mercy,
the Day you will be given your book (of deeds): either in your right hand or your left,
- that [first] night you will spend alone in your grave, a night like no other you have spent, and
that night on the morning of which will be the Day of Resurrection, after which there will be no more night.
Abû Bakr Al-Daynûrî, Al-Mujâlasah wa Jawâhir Al-’Ilm article 19.
Knowledge & Actions
By Shaykh Rabia’ ibn Haadee al-Madkhalee
Compiled & translated By Abbas Abu Yahya
Published by Miraath Publications
Listen Audio Excerpt: Miraath Publications – BiteSize Ramadhaan 1434 Articles – Day 14
1 – Shaykh Rabia’ said:
‘Learning knowledge should be for the sake of Allaah’s Face, and also for acting upon that knowledge, otherwise knowledge will have an evil consequence, so the person remains between two illnesses, either the illness of ignorance or the illness of knowledge which is not beneficial, but rather harmful.
The knowledge which Muhammad -sallAllaahu alayhi wa sallam- came with is in itself beneficial. However, if a person does not act upon it then it becomes an evil consequence for him, and harmful for him, and perhaps it could harm others.’
2 – Shaykh Rabia’ said:
‘What is required from learning knowledge, is acting upon it, and action cannot come except after knowledge. As Allaah Tabaraka wa Ta’ala said:
فَاعْلَمْ أَنَّهُ لَا إِلَٰهَ إِلَّا اللَّهُ وَاسْتَغْفِرْ لِذَنْبِكَ وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ
-So know that Lâ ilâha ill-Allaah (none has the right to be worshipped but Allaah), and ask forgiveness for your sin, and also for (the sin of) believing men and believing women.- [Muhammad: 19]
Bukhari wrote a chapter heading ‘Chapter: Knowledge comes before Statements and Actions’ because it is obligatory upon us not to act except with knowledge, and not worship Allaah except with knowledge, so we do not worship Allaah Subhanahu – with ignorance or following desires.’
3 – Shaykh Rabia’ said:
‘The way of those misguided from the people of the Book who learnt knowledge but did not act upon it, is that their hearts became hard, and most of them became evil…. . .
If this hardness afflicts the heart then it destroys it. . . . .
So it does not accept the truth, and does not act with knowledge and refuge is sought with Allaah, and it leads to hiding knowledge and acting in opposition to knowledge. . .. .
It leads to following whims and rejection of the truth, which is clear like the sun. . . . . ’
[Taken from a writing of the Shaykh ‘Comments upon the words of Imam Ibn Qayyim in his book ‘al-Fawaid’, from Miraath.net]